Nasai

53. Commentary:

➊ In this chapter, there are some narrations which are either devoid of the restriction mentioned in the previous chapter’s hadiths or apparently seem contrary to it. Among them is a hadith narrated from Abu Sa’id al-Khudri radi Allahu anhu, found in Jami’ al-Tirmidhi, Sunan Abu Dawud, and in some versions of Sunan al-Nasa’i. He states: «قیل : یا رسول اللہ صلی اللہ علیہ وسلم ! نتو ضا من بئر بضاعة وھی بئر یلقی فیھا الحیض ولحوم الکلاب والنتن؟ فقال رسول اللہ صلی اللہ علیہ وسلم : إن الماء طھور لا ینجسه شیء» Allah’s Messenger sallallahu alayhi wa sallam was asked: “Should we perform ablution (wudu) from the well of Budha’ah? For menstrual cloths, dog flesh, and foul-smelling things are thrown into it.” Allah’s Messenger sallallahu alayhi wa sallam replied: “(Such abundant) water remains pure and purifying; nothing makes it impure.” [جامع الترمذی ، الطھارۃ ، حدیث : 66 ، و سنن أبي داود ، الطھارۃ ، حدیث : 66]

➋ The well of Budha’ah was a well in a neighborhood, and due to the absence of a high rim around it, the aforementioned things would fall into the well because of wind or rainwater, not because they were deliberately thrown in. For such an act is inconceivable from a group like the Companions radi Allahu anhum. Furthermore, these things would later be removed from the well, as is the practice with wells in residential areas. In fact, more water would be drawn out to eliminate the effects of impurity. These explanatory restrictions should be kept in mind when reading the hadith.

➌ It is evident that the water of this well was abundant and exceeded two qullahs (large containers), so after the impure things were removed and their effects eliminated, if the water’s color, smell, and taste remained unchanged, there was no reason for the water to be considered impure.

➍ Some have considered the hadith of Anas radi Allahu anhu to be contrary to the narration regarding two qullahs, because a single bucket of water is always less than two qullahs. And when it was poured over urine, the water did not become impure, and the place also became pure. However, it should be kept in mind that pouring water over impurity is a different matter, and impurity falling into water is another matter. The hadith regarding two qullahs pertains to the case where impurity falls into water; therefore, there is no contradiction between them. For example, the leftover water of every predatory animal that is forbidden is impure, but the leftover water of a cat is pure. There may be a specific benefit in the ruling of a particular thing, which does not abrogate the general principle. In the relevant issue, since the urine had already been absorbed into the ground and it was not possible to completely purify such ground from impurity, in consideration of people’s hardship, pouring a single bucket was deemed sufficient, so that the remaining traces of urine on the surface would be removed and go down with the water, and the surface of the ground would become clean.

➎ This hadith is a lofty example of the noble character of the Prophet sallallahu alayhi wa sallam, that he did not become angry at this uncivil act, but considered the person excused, called him over, and gently explained the matter to him. This beautiful conduct was later openly acknowledged by that person.

Hadith Commentary:
A model of the noble character of Muhammad (sallallahu alayhi wa sallam) is evident from this very hadith: when the Bedouin urinated in the corner of the mosque, instead of stopping him, the Prophet (sallallahu alayhi wa sallam) had water poured over it, and afterwards explained the matter to him with great gentleness.
(sallallahu alayhi wa sallam)

Hadith Commentary:
(1)
The Holy Qur’an has testified to the gentle temperament of the Messenger of Allah (sallallahu alayhi wa sallam). The statement of Allah, the Exalted, is:
“It is by the great mercy of Allah that you are gentle towards them. If you had been harsh and hard-hearted, they would have dispersed from around you.” (Aal Imran 3:159)
It was this very gentleness that the Prophet (sallallahu alayhi wa sallam) demonstrated with the Bedouin who urinated in the mosque. Due to his noble character, he said to his noble Companions (radi Allahu anhum):
“Let him finish urinating, otherwise he may become ill and the mosque will become even more polluted.”
(2)
Imam Bukhari (rahimahullah) has established from this incident the principle of adopting gentleness.
It is mentioned in the hadith that whoever is deprived of gentleness is as if deprived of all kinds of goodness and blessings.
(Sahih Muslim, Al-Birr wa al-Silah, Hadith: 6598(2592))
In another hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said to Sayyidah Aisha (radi Allahu anha):
“Aisha! Allah, the Exalted, is Himself gentle and loves gentleness, and He grants for gentleness what He does not grant for harshness.”
(Sahih Muslim, Al-Birr wa al-Silah, Hadith: 6601(2593))

Explanation:
The purpose of the chapter is clearly evident from these ahadith.

Hadith Authentication (Takhrij al-Hadith):
[162۔ البخاري فى : 78 كتاب الأدب : 35 باب الرفق فى الأمر كله 221، مسلم 284، ترمذي 148]

Linguistic Explanation:
«اَعْرَابِيًّا» means a Bedouin.

«لَا تُزْرِمُوْهُ» “Do not interrupt him from his urination.” From this, it is understood that one should show gentleness towards the ignorant. Also, there was wisdom in the action of the Prophet (sallallahu alayhi wa sallam): if he had been stopped, it was possible that he would have suffered some harm related to urination, and then he might have run here and there, causing his clothes and other places to become impure as well. Whereas, cleaning his urine from one place was easier. It is also understood from this that one way to purify the ground is to pour water over it. Additionally, another method is that the ground becomes dry by the sun or wind until no trace of impurity remains; in this case, it is also considered pure, because the impurity for which it was declared impure is no longer present, so the ruling also no longer applies.

Hadith Commentary:
➊
Shah Waliullah Muhaddith Dehlawi rahimahullah has written in the "Tarajim Abwab Bukhari" that Imam Bukhari rahimahullah's intent is to explain the method of purifying the ground, that it is achieved absolutely by pouring water over it.
There is no need for naql turab (removal of soil) or hufr masjid (digging up the mosque), as is the position of Imam Shafi'i rahimahullah, or perhaps he wishes to clarify that if the ground is soft, then pouring water over it is sufficient for its purification, as is the school of Imam Abu Hanifah rahimahullah.
From this, it is understood that Imam Bukhari rahimahullah's school is not fully determined as to whether it aligns with the Hanafis or the Shafi'is.
It should be noted that Imam Bukhari rahimahullah's school is the following of the Book and the Sunnah; he has no need to agree with anyone, nor is he concerned with opposing anyone.
Imam Bukhari rahimahullah's school is that solid and silent method of chapter headings (tarajim) which he established in his Sahih, and then for their substantiation, there are irrefutable authentic ahadith.

➋
What was the name of the Bedouin who urinated in the corner of the mosque? Was he Yamani or Tamimi? Regarding this, Hafiz Ibn Hajar rahimahullah writes:
"From some narrations, it is understood that he was Dhu al-Khuwaysirah al-Tamimi, whose name was Hurqus ibn Zuhayr, and who later became a leader of the Khawarij.
From some narrations, it appears that he was Aqra' ibn Habis or 'Uyaynah ibn Hisn."
And Allah knows best. (Fath al-Bari: 1/422)
In the narration of Tirmidhi, it is mentioned that when that Bedouin came, he performed prayer in the mosque, then began supplicating:
'O Allah! Have mercy only on me and Muhammad (sallallahu alayhi wa sallam), and do not include anyone else in Your mercy besides us.'
The Messenger of Allah (sallallahu alayhi wa sallam) said to him:
'You have made Allah's mercy narrow.'
Then he got up and began urinating in the corner of the mosque.
(Jami' al-Tirmidhi, al-Taharah, Hadith: 147)

Hadith Commentary:
1.
Regarding human urine, Imam Bukhari rahimahullah has explained in the first three chapters that this matter is very important and grave. Even a slight carelessness in this regard can lead to the punishment of the grave. On one hand, such importance is emphasized, while on the other hand, a contrasting situation arises: a Bedouin came, performed prayer in the Prophet’s Mosque, and began to urinate in a corner of the mosque. The noble Companions radi Allahu anhum wished to intervene, but the Prophet sallallahu alayhi wa sallam forbade them.
From this situation, it appears that the matter of urine is not so grave. Imam Bukhari rahimahullah wants to clarify that, in light of the aforementioned narration, it is not correct to think that the matter is not serious; rather, in this instance, a concession was made based on another principle.
That principle is that when a person is faced with two hardships, he should choose the lesser hardship.
In this situation, the two hardships were:
➊ The defilement (pollution and impurity) of the mosque
➋ The risk of illness to the Bedouin
The Bedouin had already started urinating, so it was impossible to protect the floor—what was to happen had already happened, but it was possible to rectify it. However, if the Bedouin had been seized, the situation could have worsened due to his running away, and there was a risk to his health, even his life. Therefore, the lighter hardship was chosen: that he be allowed to urinate in peace. Afterwards, the Prophet sallallahu alayhi wa sallam did three things:
➊ He called for a bucket of water and had it poured over the Bedouin’s urine.
➋ He advised the Companions radi Allahu anhum that our task is not to be harsh, but to act with gentleness and kindness.
(Sahih al-Bukhari, al-Wudu, Hadith: 220)
➌ He gently explained to the Bedouin that mosques are built for prayer, the remembrance of Allah, and the recitation of the Qur’an.
Spreading impurity violates their sanctity.
(Sahih Muslim, al-Taharah, Hadith: 661(285))
Hafiz Ibn Hajar rahimahullah has written that the Bedouin was not stopped from urinating because he had already begun the act, and stopping him would have only increased the harm.
If he had been stopped, one of two things would have happened:
➊ If, out of fear, he tried to stop urinating, there was a risk of harm and illness.
➋ If he did not stop and began to run here and there, many parts of the mosque would have been affected.
Furthermore, his clothes would also have become impure.
(Fath al-Bari: 1/421)
2.
Numerous benefits are derived from this hadith:
© It is extremely important to keep mosques free from impurity and filth.
© One should hasten in enjoining good and forbidding evil.
© To remove a greater evil, it is permissible to commit a lesser evil.
© One should deal with ignorant people with gentleness, ease, and winning their hearts.
© If there is no impediment, one should hasten to remove harms.
3.
The collective temperament of the Ummah creates ease for people; therefore, we should be sensitive to its delicacy.
Declaring others outside the fold of Islam over trivial matters creates aversion to religious matters among people, and this breeds hatred, which we have been commanded to eradicate.
And Allah knows best.

Hadith Commentary:
Benefits and Issues:
➊
It is understood from the hadith that a person's urine is impure, and if the mosque becomes impure, it should be washed and purified immediately.
➋
One should adopt a gentle attitude with the uninformed and the ignorant, and when choosing between two harms, the lesser harm should be accepted.
➌
If impurity falls on the ground, it is sufficient to pour water over it to remove it; there is no need to dig up the ground.
➍
From another hadith, it is understood that an ignorant person should be taught the ruling with gentleness and affection.
➎
The primary purpose of building mosques is the remembrance of Allah, prayer (salah), admonition and advice, religious education, and recitation of the Qur'an.
And they should be protected from every action that is contrary to the greatness and sanctity of the mosques.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ṢĀḤA BIHI:
He called out to him,
called or scolded him.
(2)
ṢABBA AL-MĀ’A:
He poured water,
or threw it.

Hadith Commentary:
Vocabulary of the Hadith:
LĀ TUZRIMŪHU:
The original meaning of ZARAMA and AZRĀM is to cut,
to sever.
Here, the intended meaning is:
do not cut off the urine in the middle,
let him finish it.

55. Commentary: This person's name was Dhul-Khuwaysirah. Since he had already begun urinating and the place had become impure, it was pointless to stop him at that moment. If he had been stopped, it was possible that the urine would not have ceased and, as he walked, he might have defiled the rest of the mosque, or if the urine flow had stopped abruptly, it could have caused harm to his bladder. In other words, the Noble Prophet (sallallahu alayhi wa sallam) instructed to tolerate and choose the lesser of two certain harms and corruptions, and that was allowing urination in the mosque, whereas stopping the Bedouin from urinating during the act would have been even more distressing for him and there was also the risk of further contamination of the mosque. Therefore, keeping this reasoning in view, the scholars of Islam have derived from this hadith the principle of "Akhaf al-darurayn"—that is, choosing the lesser harm and discomfort in comparison to a greater harm and repugnance.

330. Commentary: See Sunan an-Nasa'i Hadith: 54, 56, 57 and their benefits and issues.

Lexical Explanation:
«أَعْرَابِيٌّ» He was called “A’rabi” because he was attributed to the Arabs, meaning a Bedouin. The meaning is a nomad or villager. Who was this Bedouin? Some have said that he was Dhu’l-Khuwaysirah Yamani, and he was unfamiliar with urban etiquette. It is also said that he was «معكبر الضبيي».
«طَائِفَةِ الْمَسْجِدِ» A corner or side of the mosque, meaning one side of the mosque.
«فَزَجَرَهُ النَّاسُ» The people scolded him, rebuked him, and strictly forbade him.
«فَنَهَاهُمْ النَّبِيُّ صلى الله عليه وسلم» The Messenger of Allah (sallallahu alayhi wa sallam) forbade the people from scolding and trying to stop the urination, because interrupting urination is harmful and sometimes doing so can cause dangerous diseases of the kidneys and bladder. Moreover, interrupting urination in this way can cause the body, clothing, and other parts of the mosque to become impure and dirty.
«بِذَنُوبٍ» With a fatha on the “dhal.” It refers to a bucket filled to the brim with water.
«فَأُهٰرِيقَ» Originally it was «أُرِيقَ»; the hamzah was replaced with a “ha” and then another hamzah was added to it. Its meaning is: it was poured.

Benefits and Issues:
➊ Imam Tirmidhi has also narrated this hadith from Sayyiduna Abu Hurayrah (radi Allahu anhu) in the same manner and has declared it hasan sahih. From this hadith, it is clear that a person’s urine is impure. There is consensus (ijma‘) of the Muslim ummah on this. Also, this issue is established that if the ground becomes impure, it is purified with water, whether the ground is soft and easy or hard and difficult.
➋ From this hadith, the greatness and respect of the mosque, being gentle with an ignorant person, not being harsh or severe, the noble character of the Prophet (sallallahu alayhi wa sallam), his excellent method of teaching, and several other issues are evident.

Narrator of the Hadith:
SR Sayyiduna Anas (radi Allahu anhu): ER He was the special servant of the Messenger of Allah (sallallahu alayhi wa sallam). His mother, Umm Sulaym (radi Allahu anha), presented him as a servant to the Prophet (sallallahu alayhi wa sallam) and thus attained felicity. He continued to serve the Prophet (sallallahu alayhi wa sallam) from the time he arrived in Madinah until his last breath. His kunyah was Abu Hamzah. Because he belonged to the Najjar clan of the Khazraj tribe, he was called Najjari Khazraji. During the caliphate of Sayyiduna Umar (radi Allahu anhu), he made Basrah his place of residence and was buried there. He passed away in the year 91, 92, or 93 AH, and his age at the time was 99 or 103 years.

«والنجاسات هي غائط الإنسان وبوله»

“And impurities are these: absolutely, the urine and feces of a human being.”

➊ There is consensus (ijma‘) of the Ummah on this. [بداية المجتهد 73/1] 3

➋ It is narrated from Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«إِذَا وَطِئَ أَحَدُكُمْ بِنَعْلِهِ الْأَذَى، فَإِنَّ التُّرَابَ لَهُ طَهُورٌ»
“When any one of you (while walking) gets filth on his shoe, then the earth purifies it.” [أبو داود 385]

In another narration, these words are reported as marfu‘:
«إِذَا وَطِئَ الْأَذَى بِخُفَّيْهِ، فَطَهُورُهُمَا التُّرَابُ»
“When anyone gets filth on his leather socks (khuffayn), then the earth is what purifies them.” [أبو داود 386] 4

➌ The Noble Prophet sallallahu alayhi wa sallam ordered that a bucket of water be poured over the urine of a Bedouin who urinated in the mosque. [بخاري 221] 5

From this hadith, it is established that human urine is impure, and this is an agreed-upon issue. [نيل الأوطار 88/1]

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3 [بداية المجتهد 73/1، المغني 52/1، فتح القدير 135/1، كشاف القناع 213/1، مغني المحتاج 77/1، اللباب 55/1، الشرح الصغير 49/1]

4 [صحيح : صحيح أبو داود 372، 371 كتاب الطهارة : باب فى الأذي يصيب النعل، بيهقي 430/2، ابن حبان ص85ء الموارد، حاكم 166/1، ابن خزيمة 148/1، شرح معاني الآثار 511/1، أبو داود 385، 382]

5 [بخاري 221، كتاب الوضوء : باب صب الماء على البول فى المسجد، مسلم 284، ترمذي 148، نسائي 175/1، ابن ماجة 528، شرح معاني الآثار13/1، ابوعوانة 213/1، عبدالرزاق 1660، بيهقي 327/2، أحمد 110/3، دارمي 189/1]

* * * * * * * * * * * * * *

Benefit:
From this hadith, it is understood that if a person with little knowledge begins to urinate in an inappropriate place, it is not correct to immediately stop him from there; rather, he should be allowed to finish urinating. When he is done, he should be gently advised, and a bucket of water should be poured over the place where he urinated. By doing so, that place becomes purified.